食品安全伦理建构

该著旨在通过对食品安全现状的分析,在进行伦理反思的基础上,提出涉及食品安全伦理体系的四维架构,即经济领域中的企业伦理、政治领域中的行政伦理、生活领域中的消费伦理,以及文化领域中的传播伦理。该著研究的主要内容与关键问题包括:食品安全及其伦理的基本内涵、食品安全问题的成因及其伦理反思、构建食品安全伦理的主要路径。该著的创新点在于,充分解析食品安全问题背后的伦理成因,探讨维护食品安全的伦理途径和对策;从尊重生命、敬畏生命等生命伦理学意蕴,探求食品安全伦理的人权表达,对食品安全引发的现实问题进行伦理批判和反思,揭示在当代社会的公共伦理建构中存在的伦理需求与道德供给之间的深刻矛盾。     

"忠诚"的价值:家族企业管理的核心伦理条件

家族企业的二元形态以及内外分域结构,使家族企业管理总是优先强调"忠诚之价值",并使"忠诚的价值"成为家族企业管理的核心伦理条件."基于忠诚的管理"应当成为家族企业的经营战略.忠诚对企业伦理团结的造就,作为依赖性与独立的辩证统一,"忠诚领先"作为企业核心价值原理,以及忠诚与价值创造之间的循环,是"基于忠诚的管理"的核心理念、内在矛盾、基本原则和战略目标.家族企业如何将伦理忠诚转化为家族企业的愿景,是它面临的根本的管理伦理难题.家族企业只有通过忠诚价值的意义转化和层次跃升,才能透过忠诚法则构筑家族企业的共同梦想或愿景.     

“企业伦理”之论纲

“企业伦理”属于应用伦理学中的经济伦理学之微观部分。对企业伦理的研究应包括理论和实践两个部分。理论部分研究企业伦理之根源、特点、结构、功能、原则等问题 ;实践部分研究企业管理伦理和企业员工伦理。前者包括企业管理伦理中的社会背景、一般问题和特殊问题 ;后者包括企业家伦理、一般管理人员伦理和普通职工伦理。     

家族伦理、家族愿景和华人家族企业的内部治理

华人家族企业在内部治理上体现出一定的独特性,这种独特性和华人社会中的家族伦理有着一定的对应关系,表征为基于纵向有序伦理的家长式权威治理以及基于横向差序有别伦理的关系治理.华人社会中的家族伦理之所以会从日常领域嵌入到企业场域并产生强势影响,很大程度上是出于家族愿景的偏好.并主要体现在代际传承和控制权让渡层面;但值得关注的是:由于企业组织理性、市场理性和家族伦理的非兼容性,家族成员尤其是家族企业主持人会在一定程度上超越家族伦理理念并进而矫正、优化企业的内部治理机制,带来有限度的"伦理脱嵌".     

家族企业成长中的伦理困境及其对策——以浙江省温州市受访企业为例

家族企业和其他类型的企业相比,在产权结构、管理方式、家族介入和控制权安排(包括继承权安排)等方面都表现出了自身的伦理优势,同时在这些方面也遭遇到不少伦理困境。从伦理的角度讲,将家族主义作为企业经营的伦理理念,并将之无条件地泛化到企业经营的所有方面,这是家族企业遭遇伦理困境的根由之所在。强化伦理主体性,确立权利义务意识,参照现代企业制度的相关要求,实现从身份到契约的转变,打造具有民族特色和时代特色的家族企业管理伦理新模式,是家族企业走出伦理困境的当然选择。     

社会公平正义与伦理——"第五届两岸伦理学术研讨会"综述

第五届两岸伦理学术研讨会以"社会公平正义与伦理"为主题,就"中、西伦理思想中的公平正义"、"社会公平正义与环境伦理"、"社会公平正义与政治伦理"、"社会公平正义与企业伦理"及中西方传统伦理、生命伦理、家庭伦理、校园道德文化建设等问题进行了广泛交流和深入探讨.     

企业伦理建设:挑战、关键与路径选择

经济全球化对我国企业伦理建设构成了诸多挑战;企业伦理主体性的缺乏是企业伦理建设的瓶颈;重建企业伦理主体性是企业伦理建设的关键;确立"权利"意识则是构建企业伦理主体性的前提;构建企业伦理规范体系必须注意以下几点:企业伦理规范体系应体现当代社会占主导地位的伦理、道德价值观;企业伦理规范体系应注意层次、结构与机制的合理安排;必须正确处理好企业伦理规范体系与惯例的关系.     

经济伦理刍议

科学的经济伦理概念是经济伦理学建构的基础。梳理经济伦理与经济道德、经济伦理与企业伦理的关系则是确立经济伦理概念科学性的首要前提     

中国企业伦理模式论纲

企业伦理模式是企业在长期经营实践中价值共识和文化积淀的产物 ,是企业伦理个性特征的表现结构 ,具有惟一性和不可复制性。从本质上讲 ,企业伦理模式又是一种文化模式。本文基于对不同企业的伦理支点分析 ,从比较文化的视野 ,提出了我国企业伦理建设的七种主要模式 ,即权威模式 (又称企业家的人格感召模式 )、使命和责任模式、制度伦理模式、家族模式、嫁接模式、市场经济中的集体伦理模式、激情模式 ,并对企业伦理模式建设的机制从增强政府政策的伦理性、设置践行伦理理念的有效操作模式、企业规章制度伦理化、树立企业经营管理者的道德形象等方面进行了分析。     

企业伦理的德性主义进路及其条件——以所罗门的亚里士多德方式为例

理解企业伦理的德性主义进路不可或缺。美国当代著名经济伦理学家罗伯特·C．所罗门成功地将亚里士多德德性论引入企业伦理学,为人们把握企业伦理提供了一条德性主义的诠释进路。而亚里士多德德性论强调实践、团体、人对幸福的追求和追求卓越等也为企业伦理的德性主义进路提供了思想资源。而美德自身也能够使人们正确地理解商业和商业伦理、使经济交易成为可能、使经济的运行更为成功。但德性主义进路不是没有条件的,它需要个体或企业具有良好的道德价值观念和良好的判断力,也需要规范伦理与之匹配,以及一个尊重美德的社会环境和相关的制度安排。     

中国企业伦理建设中的血缘亲情模式分析——企业伦理模式研究之三

企业伦理模式是企业在长期经营实践中所形成的价值共识和文化积淀的产物,是企业伦理个性特征的表现结构,从本质上说是一种文化模式,具有唯一性和不可复制性。企业血缘亲情模式是当代中国众多企业伦理模式中的一种。其特征主要表现为以情为核心、以服从为基本规范、家庭道德高于制度理性。这种模式在企业发展的初期无疑具有积极的作用。但随着企业的发展壮大,如果不从产权上完成向现代企业制度的转换,或者在内部进行微调,血缘、亲情就会被放大或固化,从而成为企业发展的制约因素。     

Business Ethics without Philosophers? Evidence for and Implications of the Shift From Applied Philosophers to Business Scholars on the Editorial Boards of Business Ethics Journals

This article considers the relationship between business ethics and philosophy, specifically in relation to the field and persons working in it. The starting point is a grammatical one: business ethics by the rules of grammar belongs to ethics. In terms of academic disciplines, it belongs to applied ethics, which belongs to ethics, which belongs to practical philosophy, which belongs to philosophy. However, in the field of business ethics today one will seldom meet colleagues from philosophy; instead, they will come from business, applying business studies perspectives, approaches, and increasingly quantitative methods. This article provides empirical evidence that today the three top journals with “business ethics” in their titles (and “awarded” a high impact factor) are mostly run (in terms of their editorial boards) by business scholars with PhDs in business. The article compares the three journals today with their inaugural issues and finds that at their inception all three were run by a majority of philosophers. The article discusses six possible explanations for this shift and provides suggestions for how to bring business ethics back to philosophers (and vice versa).     

进化伦理学及其向西方传统伦理学的挑战

在“进化伦理学”这个名称下,容纳了形形色色的具体构想。但是,各种进化伦理学纲领都以进化论来理解和把握人类道德现象。广义进化伦理学就是道德进化论。它侧重于对道德现象进行描述和说明（解释）,但也试图对已有的道德规范体系进行评价,并在评价的基础上对已有的道德规范进行限定或修正,因而并未完全丧失规范伦理学的性质。进化伦理学对西方传统伦理学的基础、学科性质和若干核心伦理观念提出了尖锐的挑战。     

孙中山经济伦理思想探析

孙中山的经济伦理思想始终把伦理道德现象建立在对民众生计的考察和认识上,认为民生问题是一切社会活动的中心,社会伦理道德是由民生问题引发的。主张以国家和人民利益作为道德标准,在调节个人和国家经济利益之间的矛盾时,强调以自我牺牲、“替众人来服务”为准则。强调权利平等就是民权、民族实现;民权、民族问题解决了,经济发展才能从根本上解决问题。认为人类要求得道德的进步和经济的发展,就必须以“互助”为原则,减少兽性,发展人性,造就高尚的人格。     

The Development of Family Loyalty and Relational Ethics in Children

Despite little research investigating how family loyalty and relational ethics develop in children, theorists suggest that children's early family loyalty experiences play a significant role in their future relationships. Twenty-four children, ages 5–10 years, were interviewed to examine developmental trends in children's conceptualizations of family and family loyalty and their reasoning through parent-child ethical dilemmas. Results indicate (a) younger children possess a simpler, more concrete schema for family and family loyalty than do older children and (b) younger children are less able than older children to adopt their parents' perspectives in reasoning through ethical dilemmas.A psychotherapist with T. W. Ponessa & Associates     

Are University Professors Qualified to Teach Ethics?

In the light of recent talk in Canadian business schools about the importance of teaching courses in business ethics, the authors ask whether business professors have the qualifications required to teach business ethics. They point to various ethical dilemmas that arise in a collegial setting and argue that academics who teach business ethics have to first understand the complex ethical situations in which they find themselves if business ethics is to be taught in a meaningful way.     

The relational self and the Confucian familial ethics

In this article, I shall briefly examine the basic characteristics of Confucian familial morality, especially of the concept of filial piety, and argue that ancient Confucians tend to be conservative on allowing breach of filial obligations although they may not entirely exclude particular considerations to exceptional situations to a certain degree. I shall then argue that this conservative aspect of the Confucian idea of filial piety accurately captures some distinctive features of familial relationships and may thus shed light on our understanding of the ethical nature of human family life and our philosophical investigation of familial ethics.     

Effects of interaction pattern on family harmony and well-being: Test of interpersonal theory, Relational-Models theory, and Confucian ethics

Two studies, involving 242 and 245 families, respectively, were conducted to explore the effects of family interaction on family harmony and well-being. Hypotheses were drawn from interpersonal theory, Relational-Models theory, and Confucian ethics. Each of the four members in a family, including father, mother, son, and daughter, completed a questionnaire designed to assess their behaviors toward each of the other three members. Six categories of interpersonal behavior were measured, including love, directing, domineering, hostility, submission, and respect. Both studies found that family affective interaction pattern following the Communal Sharing model contributed to family harmony and well-being. For each family relationship, the existence of particular forms of status differential (Authority Ranking) was beneficial, and several factors, such as role expectation and complementarity, moderated the effects of the status differential of a particular relationship. In general, positive effects were associated with interaction patterns which were consistent with Confucian ethics.     

AFTER LYNN WHITE: RELIGIOUS ETHICS AND ENVIRONMENTAL PROBLEMS

The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental problem, how religious traditions change, and whether ethicists should approach problems and traditions with reformist commitments. This article examines the critiques of White's legacy and presents a pluralist alternative that focuses religious ethics on the contextual strategies produced by moral communities as they confront environmental problems.